共查询到20条相似文献，搜索用时 78 毫秒
1.
Jeanine M. Grenberg 《Educational Philosophy and Theory》2019,51(13):1335-1346
AbstractKant’s commitment to autonomy raises difficult questions about the very possibility of Kantian moral education, since appeal to external pedagogical guidance threatens to be in contradiction with autonomous virtue. Furthermore, moral education seems to involve getting good at something through repetition; but Kant seems to eschew the notion of repeated natural activity as antithetical to autonomy. Things become even trickier once we remember that Kant also views autonomous human beings as radically evil: we are capable of choosing rationally and autonomously, but, left to our own devices, that same capacity for reason might tempt us to choose only out of a concern to satisfy our happiness. We thus need a moral education which realizes autonomy while dodging the dual bullets of external natural forces and internal evil forces. Ultimately, his concerns about external natural forces and internal evil forces do not lead Kant to reject either moral education or a role for repeated activity in it. Rather, he advocates a carefully circumscribed appeal to repeated activities within a course of Socratic moral education focused on encouraging the student, subjectively and first-personally, to claim her autonomy, resulting in the cheerful and vigilant exercise of virtue as an aptitude. 相似文献
2.
罗松涛 《北京师范大学学报(社会科学版)》2011,(2):98-103
康德的道德哲学蕴含着丰富的人学思想。在笔者看来,德性至上是康德人学思想的核心。从源于实践理性的自律出发,康德将德性、实践理性与意志自由有机统一,并为每一个有理性者提出了"以人性为目的"这一道德实践意义上的绝对律令。因此,强调德性至上的康德人学,其基础是实践理性,其目的则是人类自由,有限的理性存在者(人)由此成为道德王国的自我决断者。在这一意义上,康德人学正是西方启蒙思想的精华。 相似文献
3.
SHEILA WEBB 《Journal of Philosophy of Education》2020,54(6):1494-1509
This introduction to my Interpreting Kant in Education: Dissolving Dualisms and Embodying Mind begins with a disturbing puzzle. Immanuel Kant is one of the most significant thinkers of modern times, with unrivalled influence, but he receives a great deal of criticism in educational theory. The widespread, supposedly ‘Kantian’ picture – according to which mind structures or makes sense of experience and imposes its meaning and maxims – is frequently disparaged for its alleged dualisms, intellectualism and disembodied mind, detached from real life. But this ‘Kantian’ Kant stands in sharp contrast to the Kant to be found in more careful exegesis and contemporary work in the philosophy of mind and epistemology. By contrasting interpretations of some of Kant's central terms and insights, the chapters that follow seek to show that Kant can be understood in an altogether different and more valuable way. Exploring Kant's philosophy is at the same time delving into different ideas about knowledge and concepts, about rationality, about what it means to be minded and to be human, and about the role of education in these. This introduction gives a taste of Kant's status in educational theory. It lays the way for the argument that his conception of mind, as a capacity for knowledge, can be read as embodied and his idea of the human subject understood as embedded and engaged in everyday life. 相似文献
4.
Mark Jackson 《Educational Philosophy and Theory》2017,49(13):1267-1276
AbstractThe philosophy of Immanuel Kant has been important in education theory, especially in the historical context of the Enlightenment and its legacies on contemporary understandings of global education. Particular reference is given to Kant’s writing on Enlightenment thinking and especially to his 1803 Über Pädagogik/Lectures on pedagogy whose groundwork tends to be thought from an empirical anthropology. This paper aims to question education, though from the perspective of a Kantian understanding of aesthetic experience, a perspective developed initially from my reading of Denis J. Schmidt’s Lyrical and Ethical Subjects (2005). In the Critique of Judgement (1986), Kant develops an ‘Analytic of the Beautiful’ that offers transcendental grounds for the possibility of aesthetic experience. In doing so, he discusses, somewhat briefly, training in the fine arts and even more briefly offers, somewhat indirectly, a far-reaching transcendental ground for pedagogy. It is these two brief accounts that form the substance of this paper, requiring a somewhat extended introduction to Kant’s Critique of Aesthetic Judgement in order to develop its analysis. From this analysis, two key questions arise: if fine art cannot be learned, and if imitation would ultimately aim at producing an objectively determinable rule—via a determinable concept—for the production of art works, how does one proceed with education in the fine arts? And, secondly, as a corollary, if genius is reserved for precisely what cannot be learned but yet can be conceived and communicated, what possible purpose is served by aesthetic ideas with respect to cognition itself? 相似文献
5.
胡莹 《黑龙江教育学院学报》2006,25(4):28-30
康德将自由最终确立为自由意志,认为真正自由的人是不受感性干扰的“理性人”,于是,康德自由观体现为一种唯意志论和禁欲主义的不自由。马克思在扬弃德国古典哲学自由观和古典经济学劳动价值论的基础上,找到了解开自由之谜的钥匙———劳动,从而使自由具有了现实性,开辟了人类通往自由之路。 相似文献
6.
Peidong YANG 《Frontiers of Education in China》2014,9(3):350-376
With the rise of educational mobilities worldwide, students’ experiences of educational sojourn, especially that of the Chinese Mainland students, have come under greater research attention in recent years. Amongst diverse kinds of Chinese students/scholars abroad, this paper focuses on a type that finds themselves in a unique country under equally unique circumstances: Chinese students studying at pre- and undergraduate levels in Singapore under Singapore’s government-sponsored “foreign talent” scholarship schemes. Based on an ethnographic study conducted over a 16-month period in China and Singapore, this paper presents an overview account of these Chinese student-scholars’ sociocultural experiences in Singapore under three headings: (1) privilege—how Singapore’s “foreign talent” policy endows considerable privileges, opportunities, but also responsibilities on these Chinese students; (2) prejudice—how and why these PRC “foreign talents” encounter certain local discourses of discrimination and exclusion; and (3) predicament—how they sometimes experience complex and conflicted feelings about being made Singapore’s “foreign talent.” 相似文献
7.
Setenay Dilek Fidler Linda Clarke Rebecca Yi Wang 《British Educational Research Journal》2023,49(2):352-369
International student mobility contributes to a knowledge-based economy and forms an important component of a highly educated migration. This paper aims to identify how far political factors—including political discrimination, restrictions, freedom, UK migration policies and social cultural norms and policies—enhance or inhibit individuals' capabilities to become mobile. It offers a novel conceptualisation of mobility, drawing on structuration theory and the capability approach, to reveal the link between structure, capability and agency in the mobility process. Semi-structured in-depth interviews were conducted with 40 PhD students, two professors from Turkey in the United Kingdom and three international education experts. A capability list established shows how mobility occurs when students' capabilities (freedoms) fail to flourish and they lose their power (capacity) to influence society due to the political environment in the home country. ‘Impo-mobility’, derived from the word ‘imposed’, is proposed to refer to highly educated people having to become mobile as a result of impositions placed upon them by home and host-government political practices. An appealing political environment is necessary if Turkey is not to lose highly educated individuals and the United Kingdom is to remain a global player in international higher education. 相似文献
8.
ABSTRACTUnder the framework of self-determination theory, choice is a supporting factor for autonomy in the classroom. The provision of choice in the classroom is a distinct feature of higher education, through which students experience a shift from mandatory tasks to those are more learner-controlled. This study explores Chinese master’s students’ perspectives on choice and the relationship between choice and motivation, also, compares the choice-making opportunities in different learning contexts (China vs. UK). 60 Chinese master’s students, studying in China and the UK, participated in this study. The findings of this study indicate that most master’s students hold a positive attitude towards classroom choice, considering choice contributes to increased learning motivation in the classroom in most cases. Then, limited choices may not automatically decrease students’ motivation and students studying in China possess fewer opportunities for choice-making than students in the UK, which is influenced by the social and academic culture. 相似文献
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10.
对外汉语教学策略探究——以越南留学生为例 总被引：2，自引：0，他引：2
随着中国和越南在经济、文化领域合作的加强,来中国学习汉语的越南留学生也不断地增加,针对越南留学生的汉语教学研究也具有了重要的意义。文章以语言学理论和对外汉语教学理论为理论支撑,以160名越南留学生为调查对象,通过调查研究的方式,从汉语的学习主体———越南留学生本身的特点(学生对汉语语言的态度、学习动机、学习目的、学习策略等)来对越南留学生的学习特点及针对越南留学生的教学策略进行研究。 相似文献
11.
Johannes Giesinger 《Educational theory》2012,62(6):609-620
In this essay, Johannes Giesinger discusses the educational significance of Immanuel Kant's conception of human dignity. According to Kant, Giesinger claims, children can and should be educated for dignity: on the one hand, children realize their dignity by developing the capacity for moral autonomy; on the other hand, this capacity can only evolve if children's sense of their own dignity — that is, their self‐respect — is awakened. Educating children means, for Kant, helping them to develop a proper relation with themselves and thereby become moral persons. 相似文献
12.
我国高等教育发展史是一部改革历程史,改革的方向集中体现在政策伦理目标上。基于伦理学视角,政策伦理目标演变经历了从道德伦理学走向德性伦理学的历程。无论是从契约走向康德主义直至自由,仰或是从后果主义走向德性论,都表明我国高等教育改革政策伦理目标在教育负功能的实践中,得到不断的反思、演进和趋向生活本源以及人性关怀。从关注机会、程序公平走向关注过程、实质公平,不断重塑政府、社会和大学的角色地位。 相似文献
13.
简成熙 《湖南师范大学教育科学学报》2020,(2):64-77
长时间来,西方罪感文化承接道德自律意义,东方耻感文化则被视为他律。论文尝试消弭此一刻板印象。而自伦敦学派以降,自主性也成为核心的教育目的。论文首先检视伦敦学派对自主性的提出及近年所受的批评,企图说明理性自主观,无须放弃,但须吸纳情感、意志、认同等元素,重构后的自主概念,将更易于与耻感接轨。接着从人类学者雷德菲德大小传统之概念架构,分别从代表大传统的儒家典籍中,诠释耻感在其中扮演自律的积极意义;小传统中,面子(脸)文化,也同步加以反思。论文也从两位西方学者对羞耻的分析,即威廉斯发掘前苏格拉底的希腊传统,以及舍勒对抗来自弗洛伊德泛性的释放本能欲望说,重温耻感在现代生活的积极意义。论文暂时的结论是无论东西方,耻感或面子文化,容或有他律道德的负面意义,但其所设定的外在他人等,若经转化,将能修正西方理性自主近年受到之批评,同时能发掘出道德自律的积极意义。 相似文献
14.
Some argue that the goal of education is to influence out‐of‐school learning activity, yet little research exists on how teachers can help students develop an interest in a topic and continue to pursue that interest outside of school. The current study tested classroom context variables from self‐determination theory (teachers’ autonomy support) and from achievement goal theory (teachers’ mastery goals) that may predict students’ school‐prompted interest above and beyond students’ mastery goals and self‐efficacy. Survey data were collected from 178 high school students in 15 mathematics classes. Hierarchical multiple regression revealed that students’ perceptions of a teacher who focuses on mastery goals account for little variance above and beyond students’ own motivation, whereas perceived teachers’ autonomy support emerged as a significant predictor. While the results are correlational and do not support causal claims, they suggest that teachers who support student autonomy might foster school‐prompted interest. 相似文献
15.
陶圆圆 《廊坊师范学院学报》2013,(6):19-21
德国古典美学家康德标举的无功利、无利害美学对后世美学体系的建构产生了深远影响。席勒、斯宾诺莎等人都受到其美学思想的熏陶。但是,无功利美学思想在后现代不再被重视。因为后现代主义美学强调大众文化审美,关注审美活动日常化和日常生活审美化,更强调审美思想的功利性和商业性。后现代主义审美从审美内容到审美体验完全不同于康德所谓的“理性美学”及“自由王国”,是对康德美学观的颠覆。 相似文献
16.
李新士 《周口师范学院学报》2012,(1):70-75
康德权利法哲学集古典自然法之大成,开古典哲理法先河。他认为,人生而为人就有选择的自由,根据一条普遍的权利法则,每个人的自由都能和谐并存。人既是目的又是手段。有了这个自由,才有其他权利的获得,其中获得外物的所有权是首当其冲的。私权利是无需经由法律规定的,但也极易丧失,在没有法律的保护下更是如此。所以,为了保护私权,人类经由原始契约进入文明共同体,也就是有法律保护的国家状态。国家状态下,有需要向外公布的法律,是为公权。公权依照一个从小到大的逻辑次序,先有国内公权,它包括国家对内拥有的立法、行政、司法权利,更有进行维持国家运转的职能部门的权利,人民拥有平等、独立、自由权利。国与国之间应有国际法权利,以避免彼此陷入战争。国与国之间的战争状态,有违人类的实践理性,所以,人类最后将走向普遍联合,永久和平终将实现。康德认为,这是理性的要求,也是自然的有目的的安排。 相似文献
17.
Mark A. Pike 《牛津教育评论》2013,39(2):133-146
In this article I synthesise and apply elements of political and reading theory to demonstrate how central themes in learners’ lives (such as freedom, faith, autonomy, equality, rationality and rights) can be read and interpreted differently. I suggest that policy and pedagogy for citizenship and democratic education informed by research into reader response can shift the locus of control not simply from state to citizen but towards an understanding of the transaction between the two. To promote ethical participation I propose changes to the ‘text’ of the curriculum and the ‘reading’ stance of learners so that learners are liberated to bring legitimate moral and religious conviction to their readings of state‐sponsored values. I conclude that young citizens are respected and freedom is protected when educational readings become more nuanced and move beyond the polarities of freedom and restraint, autonomy and heteronomy, public and private, aesthetic and efferent, faith and reason, secular and religious or even democratic and faith‐based. 相似文献
18.
伊曼努尔·康德与马克思·舍勒都提到了“偏好”问题,但二者对于偏好问题的理论差异很大。康德的“偏好”指自然欲望,舍勒的“偏好”指“善的趋向”。舍勒设定的“偏好”概念具有向善和自明的特点。“自明”特点使得偏好无须论证,构成了舍勒理论的基础。从“偏好”概念的差异出发,康德强调意志的自由,而舍勒则提出了情感的先天和绝对性。这两种理论体系都致力于寻求道德的绝对化,但是各有不足。康德实践理性理论的不足是忽视了个体的特点,舍勒的情感秩序体系的缺陷在于缺乏一种形式化的先天制约。 相似文献
19.
康德的思想曾深深地影响了整个哲学世界,他的教育思想,特别是教育思想的方法论,对教育学的发展作出了不可磨灭的贡献。其中主要是提倡教育实验、提倡整体观———整体教学与发展整体性的活动课程及知行合一、提倡理性和自由,这些方法论的观点对后世教育学的发展起到了承前启后的作用,并为教育学成为一门独立的学科奠定了基础。 相似文献
20.
周亮华 《通化师范学院学报》2012,33(7):67-68,74
在康德哲学特别是在其道德哲学中,＂实践理性＂是一个基础性的概念,在通常的理解模式中,人们会将其与＂思辨理性＂来进行对照性的理解。然而,这往往致使我们忽视了＂实践理性＂概念在康德道德哲学内部所具有的独立特征和丰富意蕴。因此,该文将视线集中于这一概念自身,厘清出它的三重基本维度：内在、先验和超验,并从中梳理出康德进行实践理性论证所展现出来的自由的理念（意志自由）——自由的法则（道德法则）——自由的世界（道德王国）的逻辑线索,在深化对实践理性自身理解的同时,勾勒出康德道德哲学体系的全景。 相似文献